ABHISAMAYALAMKARA

142 ANALYSIS OF
[Abhis. aloka, MS. 73b. 1-2.]
Tg. MDO. 72a, 6.] \e-ses-la goms-pa dah-ldan-pa-lani
ses-rab mam-par-dag-pa dan yah-dag-pahi tih-he-hdzinla-sogs-pas
sems-can-gyi don byed-pa-las bsod-nams hbyuhbas-na
bsod-nams-fyyi tshogs-so.
14. The Accumulation of the Path.
(The Bodhisattva) who has received the Training in Virtue and
Wisdom, excercises his activity on the Path (the essence of
which is) the investigation of (the true state of) things.
[Abhis. aloka. MS. 73b. 2-3.]
[Tg. MDO. VI. 72a. 7.] bsod-nams dan pe-^es-fe/f
tshogs4a goms-par-byas-pas 2 ni dnos-po yohs-su-rtog-pahi
lam-la~sogs-pa-la hbad-pas-na lam yi tshogs-so. 3
15. The Accum ulation of th Po
af •Memory.
Definition of the term dhdrant: The knowledge
which, in its predominant part, is characterized by the
attainment of special forms of memory and transcendental analysis
which are the fruit (of previous virtue) or the result of study
and meditation.
[Skabs. I. 279b. 4-5.] rnam-smin dan thos sgom ci-rigsfyyi
stobs-liyis dran-pa dan ses-rab Ifhyad-par-hphags-pa thobpahi
cha-nas bzag-pahi ses-pa de. gzuns-fyyi mtshan-nid.
The Bodhisattva who is possessed of (the elements constituting)
the Path, directs his mind upon such and such sounds
of which there are many varieties (and which are the media for
the apprehension of the Doctrine), as :—A is a medium for (the
cognition of) all the elements.—Indeed, (the sound A reminds
us of the word ddi f —"beginning, outset." It is contained in
the compound: ad\-anutpanna t i.e.) "that which from the
outset is not liable to origination. ' (This is one of the characteristics
of all the elements of existence). This and similar
sounds accordingly further (the Bodhisattva *s) faculty of
memory which is an indispensible factor for teaching the
1 Sic. ace. to Tib. 2. v. The MS. has
2=
3 In the Pane, the passages corresponding to punya-sambhara
and marga-sainbhara are : I. 216a. 1—236b. 8.=Dutt, 198, 11—212, 7.—
THE ABHISAMAYALAMKARA 143
Doctrine during numerous aeons, without becoming exhausted.
Indeed, through the power of memory we can retain (in the
mind) the meaning of the sacred texts. (The sounds and words,
in their turn, are the means by which this is made possible).—
In such a form we have here (the Bodhisattva's) Accumulation
of the Power of Memory.—
[Abhis. aloka, MS.. 73b. 4-7.
[Tg. MDO. VI. 72a. 7-bl.] lam dah-ldan-pa m'yi-ge
a ni chos thams~cad~k\i sgo yin-te gzod-ma-nas ma-skyes-pahiphyir-ro
zes-bya-ba-la-sogs-pa-ni ri-mor~byed~pahi yi-ge dedan-des
bskal~pa man-por chos-ston-pa rgyuhi dran-pa \onssu-gtugs-pa-med-par-hgyur-bahi-phyir
dan hdzin-par~b\ed~pa
zes~bya-bahi tshul-gyis~na dran-pas kyah gzun dan don hdzinpas-na
gzuhs-\yi tshogs-so. 1
1 The word dharani — gzuhs has two different meanings. In
the direct sense it signifies the faculty of retaining in the mind,
i.e memory connected with attention. Metaphorically, it indicates
the sounds or letters (ak§ara = yi-ge) of the mystic sentences and
formulas etc. (Gser. I. 296b. 4-5.). On the foundation of these
sounds as a etc. one cognizes the essential nature of all the elements,
and the power of memory becomes originated. Therefore these
(sounds or letters) are called the media of memory
(dharanl~mukha = gzuns-kyi sgo; Ibid. 297a. 1-2.).—Pane. I. 236b.
8—237a. 1.—Rab-hbyor gzan-yan hyah~chen~gyi theg-pa~chen~po-ni.
hdi-ltar. gzuns-kyi-sgo-rnams te. de-la yi-gehi sgo dan yi-ge-la
kjug-pa gan zes~na. a zes bya-ba ma-s1%yes~pah.i phyir chos thamscad~kyi
sgoho. ra zes-bya-ba rdul dan-bral-bahi~phyir chos thornscad-kyi
sgoho, etc. etc. = Dutt, 212, 8-10,—Again, O Siubhuti,
the Bodhisattva's, the Mahasattva's Great Vehicle consists of the
media of memory. Now, of what kind is the medium of
the sounds and how are these sounds used —-(Answer :—) A is a
medium for (the cognition of) all the elements as not being liable
to origination (anutpanna). Ra is a medium as being devoid
of defilement (lit. 'dust'—rajas),—and so on.